The book examines the various sources, distinctive forms, privileged recipients, and likely extent of almsgiving in the churches of the later empire. Almsgiving was crucial in the construction of the ...
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The book examines the various sources, distinctive forms, privileged recipients, and likely extent of almsgiving in the churches of the later empire. Almsgiving was crucial in the construction of the bishop's authority, but was also a cooperative task involving clerics and laity in which honour was shared and which exposed the bishop to criticism. Almsgiving by monks belongs in the context of self-dispossession and attracted further alms for distribution to the destitute, but proved controversial not least because of the potential for competition with bishops. Lay people were encouraged to give, at set times and in particular places, both through the Church's agency and directly to the poor. These practices gained meaning from the promotion of almsgiving in many forms, of which preaching was the most important. It involved redescription of the poor and the incorporation of almsgiving within the virtues of generosity and justice. So cast, Christian almsgiving differed from pagan almsgiving as an honourable benefaction typical of leadership. This distinctive pattern of thought and conduct existed alongside an older classical pattern of benefaction, and the interaction between them generated controversy over the conduct of bishops and consecrated virgins. The co-inherence of co-operation and competition in Christian almsgiving, together with the continued existence of traditional euergetism, meant, however, that Christian alms did not, as is sometimes thought, turn bishops into the megapatrons of their cities.Less

Almsgiving in the Later Roman Empire : Christian Promotion and Practice 313-450

Richard Finn OP

Published in print: 2006-02-23

The book examines the various sources, distinctive forms, privileged recipients, and likely extent of almsgiving in the churches of the later empire. Almsgiving was crucial in the construction of the bishop's authority, but was also a cooperative task involving clerics and laity in which honour was shared and which exposed the bishop to criticism. Almsgiving by monks belongs in the context of self-dispossession and attracted further alms for distribution to the destitute, but proved controversial not least because of the potential for competition with bishops. Lay people were encouraged to give, at set times and in particular places, both through the Church's agency and directly to the poor. These practices gained meaning from the promotion of almsgiving in many forms, of which preaching was the most important. It involved redescription of the poor and the incorporation of almsgiving within the virtues of generosity and justice. So cast, Christian almsgiving differed from pagan almsgiving as an honourable benefaction typical of leadership. This distinctive pattern of thought and conduct existed alongside an older classical pattern of benefaction, and the interaction between them generated controversy over the conduct of bishops and consecrated virgins. The co-inherence of co-operation and competition in Christian almsgiving, together with the continued existence of traditional euergetism, meant, however, that Christian alms did not, as is sometimes thought, turn bishops into the megapatrons of their cities.

Inter‐union negotiating strategies and tactics used in completing transfers are at the centre of this chapter. The framework used for analysing transfer negotiations is developed around the relative ...
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Inter‐union negotiating strategies and tactics used in completing transfers are at the centre of this chapter. The framework used for analysing transfer negotiations is developed around the relative status of the minor and major partner unions and the degree of effective merger competition. In general, minor unions achieve their main negotiating objectives. The major unions tend to make generous concessions in order to secure the transfers of what are often financially troubled minor unions.Less

Transfer Negotiations

Roger Undy

Published in print: 2008-05-22

Inter‐union negotiating strategies and tactics used in completing transfers are at the centre of this chapter. The framework used for analysing transfer negotiations is developed around the relative status of the minor and major partner unions and the degree of effective merger competition. In general, minor unions achieve their main negotiating objectives. The major unions tend to make generous concessions in order to secure the transfers of what are often financially troubled minor unions.

This chapter focuses on the argument that recent years have seen a ‘race to the bottom’ in social spending. Using comparative data from 21 OECD countries, it shows that social spending has been ...
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This chapter focuses on the argument that recent years have seen a ‘race to the bottom’ in social spending. Using comparative data from 21 OECD countries, it shows that social spending has been increasing rather than decreasing in recent decades and that the welfare state has become a more prominent aspect of public policy in most OECD countries. The chapter also shows that adjustments to take account of standards of provision and real spending per capita do not fundamentally alter this picture.Less

A Race to the Bottom?

Francis G. Castles

Published in print: 2004-07-08

This chapter focuses on the argument that recent years have seen a ‘race to the bottom’ in social spending. Using comparative data from 21 OECD countries, it shows that social spending has been increasing rather than decreasing in recent decades and that the welfare state has become a more prominent aspect of public policy in most OECD countries. The chapter also shows that adjustments to take account of standards of provision and real spending per capita do not fundamentally alter this picture.

Examines the supposed threat to the future trajectory of social spending posed by population ageing. An initial focus is on the contrast between the sense of crisis characterizing popular and ...
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Examines the supposed threat to the future trajectory of social spending posed by population ageing. An initial focus is on the contrast between the sense of crisis characterizing popular and governmental accounts with the more measured analysis of demographers and economists. Later sections examine a variety of welfare state programmes for the old and show that expenditure trajectories are only marginallyinfluenced by demographic considerations, but that what really influences expenditure outcomes is the differential generosity of pension provision in different families of nations. Differential generosity is also shown to be a further factor influencing aggregate patterns of social expenditure.Less

Population Ageing and the Public Purse

Francis G. Castles

Published in print: 2004-07-08

Examines the supposed threat to the future trajectory of social spending posed by population ageing. An initial focus is on the contrast between the sense of crisis characterizing popular and governmental accounts with the more measured analysis of demographers and economists. Later sections examine a variety of welfare state programmes for the old and show that expenditure trajectories are only marginallyinfluenced by demographic considerations, but that what really influences expenditure outcomes is the differential generosity of pension provision in different families of nations. Differential generosity is also shown to be a further factor influencing aggregate patterns of social expenditure.

Chapter 1 is divided into two sections. The first section presents an overview of the Mahayana Buddhist teachings on the perfection of generosity. The second section raises questions about how ...
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Chapter 1 is divided into two sections. The first section presents an overview of the Mahayana Buddhist teachings on the perfection of generosity. The second section raises questions about how admirable generosity might be conceived today. It asks questions about giving: how to give, when to give, when not to give, and how to conceive of yourself as a giver without self‐centered implications. It asks how the enlightenment of the Mahayana bodhisattva, brings the quality of his giving, dana, to perfection, danaparamita.Less

The Perfection of Generosity

Dale S. Wright

Published in print: 2009-08-28

Chapter 1 is divided into two sections. The first section presents an overview of the Mahayana Buddhist teachings on the perfection of generosity. The second section raises questions about how admirable generosity might be conceived today. It asks questions about giving: how to give, when to give, when not to give, and how to conceive of yourself as a giver without self‐centered implications. It asks how the enlightenment of the Mahayana bodhisattva, brings the quality of his giving, dana, to perfection, danaparamita.

The links between prosocial action and health in adolescence have not been a central area of inquiry in the social sciences. Nevertheless, there is a growing body of literature that provides some ...
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The links between prosocial action and health in adolescence have not been a central area of inquiry in the social sciences. Nevertheless, there is a growing body of literature that provides some hint about this intersection. This is partly due to the relatively recent national interest in volunteerism and the forms of it mandated or encouraged by school districts. And a voluminous body of research has documented the relationship of these programs to various indicators of adolescent well-being. Complementing this wave of research is an assortment of studies looking at other forms of adolescent engagement in actions variously labelled as prosocial behaviour, generosity, or altruism. In exploring the linkages between these behaviours and health, this chapter defines adolescent health, synthesizes the published literature, explores a large data set on 6th- to 12th-grade students to address additional empirical issues, and finally recommends new lines of inquiry needed to advance knowledge about the altruism and health relationship.Less

Altruism and Health: Is There a Link During Adolescence?

Peter L. BensonE. Gil ClaryPeter C. Scales

Published in print: 2007-06-14

The links between prosocial action and health in adolescence have not been a central area of inquiry in the social sciences. Nevertheless, there is a growing body of literature that provides some hint about this intersection. This is partly due to the relatively recent national interest in volunteerism and the forms of it mandated or encouraged by school districts. And a voluminous body of research has documented the relationship of these programs to various indicators of adolescent well-being. Complementing this wave of research is an assortment of studies looking at other forms of adolescent engagement in actions variously labelled as prosocial behaviour, generosity, or altruism. In exploring the linkages between these behaviours and health, this chapter defines adolescent health, synthesizes the published literature, explores a large data set on 6th- to 12th-grade students to address additional empirical issues, and finally recommends new lines of inquiry needed to advance knowledge about the altruism and health relationship.

This chapter examines the evolutionary roots of the proximate psychological mechanisms that underlie cooperation. The idea that there are specific biological mechanisms behind at least some aspects ...
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This chapter examines the evolutionary roots of the proximate psychological mechanisms that underlie cooperation. The idea that there are specific biological mechanisms behind at least some aspects of cooperation is supported by recent work in behavior genetics. One common technique in behavior genetics is to compare identical twins to fraternal twins. Another study, using a different technique, found a relationship between voter turnout and two specific genes. Hormones provide another window onto the proximate psychological mechanisms underlying cooperation. The chapter first considers the most basic form of cooperation, reciprocity, before discussing its relation to culture, the avoidance of individuals prone to free riding, and detection of cheaters. It also explores indirect reciprocity, generosity as performance, and hard-to-fake signals.Less

Cooperation and the Individual

Lee CronkBeth L. Leech

Published in print: 2012-10-28

This chapter examines the evolutionary roots of the proximate psychological mechanisms that underlie cooperation. The idea that there are specific biological mechanisms behind at least some aspects of cooperation is supported by recent work in behavior genetics. One common technique in behavior genetics is to compare identical twins to fraternal twins. Another study, using a different technique, found a relationship between voter turnout and two specific genes. Hormones provide another window onto the proximate psychological mechanisms underlying cooperation. The chapter first considers the most basic form of cooperation, reciprocity, before discussing its relation to culture, the avoidance of individuals prone to free riding, and detection of cheaters. It also explores indirect reciprocity, generosity as performance, and hard-to-fake signals.

This chapter examines the chief meanings given to almsgiving through Christian discourse. Almsgiving featured in an exchange of material for spiritual gifts whereby the food or money given by the ...
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This chapter examines the chief meanings given to almsgiving through Christian discourse. Almsgiving featured in an exchange of material for spiritual gifts whereby the food or money given by the rich were reciprocated by the prayers of the poor. Redescription of the poor presented them in terms which centred upon their need or status as fellow members of the Christian community, rather than on their low social status. These two rhetorical moves enabled the poor to enter into honourable relations with donors whose gifts could thus be characterized as virtuous, generous benefactions. Inscriptions provide evidence that a discourse generated largely by clerics was generally accepted within the churches. Almsgiving was one way in which different members of the urban community entered into competition for leadership.Less

The Meanings of Christian Almsgiving

Richard Finn Op

Published in print: 2006-02-23

This chapter examines the chief meanings given to almsgiving through Christian discourse. Almsgiving featured in an exchange of material for spiritual gifts whereby the food or money given by the rich were reciprocated by the prayers of the poor. Redescription of the poor presented them in terms which centred upon their need or status as fellow members of the Christian community, rather than on their low social status. These two rhetorical moves enabled the poor to enter into honourable relations with donors whose gifts could thus be characterized as virtuous, generous benefactions. Inscriptions provide evidence that a discourse generated largely by clerics was generally accepted within the churches. Almsgiving was one way in which different members of the urban community entered into competition for leadership.

This chapter looks at how Christian and classical patterns of benefaction interacted in the moral authority and writings of three major Christian thinkers: Basil of Caesarea, civic patron, bishop, ...
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This chapter looks at how Christian and classical patterns of benefaction interacted in the moral authority and writings of three major Christian thinkers: Basil of Caesarea, civic patron, bishop, and founder of a famous hostel for the destitute, the Basileiados; Ambrose of Milan, who adapted many of Basil's themes and diatribes on almsgiving for a Latin audience; and Jerome, the fierce advocate of a radical asceticism. Old and new patterns generated controversy over the proper form of Christian generosity towards the poor on the part of bishops, virgins, and lay patrons. Partly in response to such controversy, leading churchmen revised an older moral philosophy to stress the cooperative nature of Christian almsgiving and its superiority over pagan ethics.Less

Christian and Classical

Richard Finn Op

Published in print: 2006-02-23

This chapter looks at how Christian and classical patterns of benefaction interacted in the moral authority and writings of three major Christian thinkers: Basil of Caesarea, civic patron, bishop, and founder of a famous hostel for the destitute, the Basileiados; Ambrose of Milan, who adapted many of Basil's themes and diatribes on almsgiving for a Latin audience; and Jerome, the fierce advocate of a radical asceticism. Old and new patterns generated controversy over the proper form of Christian generosity towards the poor on the part of bishops, virgins, and lay patrons. Partly in response to such controversy, leading churchmen revised an older moral philosophy to stress the cooperative nature of Christian almsgiving and its superiority over pagan ethics.

This chapter highlights Anāthapindaka, one of the greatest lay disciples of the Buddha. One feature of this chapter is the first ideal the Buddha taught to householders: making dāna offerings to the ...
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This chapter highlights Anāthapindaka, one of the greatest lay disciples of the Buddha. One feature of this chapter is the first ideal the Buddha taught to householders: making dāna offerings to the community of ordained monastics. Food offerings were needed by the monks and nuns daily, and it has been the laity's duty to make them. Anāthapindaka is exemplary in donating not only food but also making the gift of lands and buildings that institute the tradition of Buddhist monasticism. Through this householder and his generosity, the poet allows the reader to understand how the Buddha's charisma moved individuals to join the sangha and to make meritorious donations with selfless determination.Less

The Great Lay Disciple

Todd LewisSubarna Tuladhar

Published in print: 2009-11-13

This chapter highlights Anāthapindaka, one of the greatest lay disciples of the Buddha. One feature of this chapter is the first ideal the Buddha taught to householders: making dāna offerings to the community of ordained monastics. Food offerings were needed by the monks and nuns daily, and it has been the laity's duty to make them. Anāthapindaka is exemplary in donating not only food but also making the gift of lands and buildings that institute the tradition of Buddhist monasticism. Through this householder and his generosity, the poet allows the reader to understand how the Buddha's charisma moved individuals to join the sangha and to make meritorious donations with selfless determination.

This chapter traces the history of philanthropy and shows the extent to which it is woven into the very fabric of the American entrepreneurial experiment. In order to understand philanthropy as a ...
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This chapter traces the history of philanthropy and shows the extent to which it is woven into the very fabric of the American entrepreneurial experiment. In order to understand philanthropy as a viable system for recycling wealth and creating opportunity, it is worth probing the dynamics that have sustained philanthropic giving and the conditions under which it has prospered and wavered. After providing a historical background on philanthropy in the United States, the chapter considers the Giving Pledge, an idea put forth by Bill Gates and Warren Buffett that commits billionaires to give away one-half of their wealth in their lifetimes. It then looks at the origins of American generosity, along with volunteerism, associations, and self-reliance. It also discusses mass philanthropy, the welfare state and the persistence of philanthropy, political philanthropy, and the rationale behind philanthropy and charity.Less

Charity and Philanthropy

Zoltan J. Acs

Published in print: 2013-02-24

This chapter traces the history of philanthropy and shows the extent to which it is woven into the very fabric of the American entrepreneurial experiment. In order to understand philanthropy as a viable system for recycling wealth and creating opportunity, it is worth probing the dynamics that have sustained philanthropic giving and the conditions under which it has prospered and wavered. After providing a historical background on philanthropy in the United States, the chapter considers the Giving Pledge, an idea put forth by Bill Gates and Warren Buffett that commits billionaires to give away one-half of their wealth in their lifetimes. It then looks at the origins of American generosity, along with volunteerism, associations, and self-reliance. It also discusses mass philanthropy, the welfare state and the persistence of philanthropy, political philanthropy, and the rationale behind philanthropy and charity.

Techne of Giving intervenes in two debates: the first, the relation between an affirmative biopolitics and biopower; and the second, how cinema, Italian cinema especially, can provides fresh ...
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Techne of Giving intervenes in two debates: the first, the relation between an affirmative biopolitics and biopower; and the second, how cinema, Italian cinema especially, can provides fresh perspectives on how to engage generously with biopolitical apparatuses. In so doing, the book brings together contemporary philosophy and film studies in order to argue for the generous features of the cinematic apparatus. Not all apparatuses are the same—some are more generous than others to the degree that they allow the spectator to experience, in the workings of the visible and invisible, a mode of non-mastery able to respond to biopower. As the canon of biopolitical critique solidifies, Techne of Giving therefore pushes back against thanatopolitical readings of biopolitics. Drawing on authors as diverse as Adorno, Winnicott, Metz, Irigaray, and Lyotard, Techne of Giving skirts the fields of visual studies and contemporary thought to imagine a generous form of life. In so doing, the book is intended to jumpstart discussions of what it means to be generous and what part gratitude plays when considering different forms of being in common. The hope is to short-circuit neoliberal models of giving with their buyers and sellers, and instead to posit forms of non-giving and non-receiving. In addition the book follows the visual traces of such a model of generosity and giving across a number of classic Italian films. By so doing, it sketches a sensibility in which protagonists neither give nor receive in any traditional sense.Less

The Techne of Giving : Cinema and the Generous Form of Life

Timothy C. Campbell

Published in print: 2017-01-02

Techne of Giving intervenes in two debates: the first, the relation between an affirmative biopolitics and biopower; and the second, how cinema, Italian cinema especially, can provides fresh perspectives on how to engage generously with biopolitical apparatuses. In so doing, the book brings together contemporary philosophy and film studies in order to argue for the generous features of the cinematic apparatus. Not all apparatuses are the same—some are more generous than others to the degree that they allow the spectator to experience, in the workings of the visible and invisible, a mode of non-mastery able to respond to biopower. As the canon of biopolitical critique solidifies, Techne of Giving therefore pushes back against thanatopolitical readings of biopolitics. Drawing on authors as diverse as Adorno, Winnicott, Metz, Irigaray, and Lyotard, Techne of Giving skirts the fields of visual studies and contemporary thought to imagine a generous form of life. In so doing, the book is intended to jumpstart discussions of what it means to be generous and what part gratitude plays when considering different forms of being in common. The hope is to short-circuit neoliberal models of giving with their buyers and sellers, and instead to posit forms of non-giving and non-receiving. In addition the book follows the visual traces of such a model of generosity and giving across a number of classic Italian films. By so doing, it sketches a sensibility in which protagonists neither give nor receive in any traditional sense.

God's wondrous life‐giving visit to Abraham and Sarah at Mamre (Genesis 18) is the counterpoint to God's fiery destruction of two cities (19:1–29). The catastrophe is attributed to God, but the ...
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God's wondrous life‐giving visit to Abraham and Sarah at Mamre (Genesis 18) is the counterpoint to God's fiery destruction of two cities (19:1–29). The catastrophe is attributed to God, but the terrible divine action is set in the context of God's care for life and justice – a care that exceeds even that of Sarah and Abraham – and in the context of the evil of the people of Sodom. Between the two – between generosity‐based justice and evil – Lot dithers and chooses narrowly. The scene as a whole – the destruction by fire – has some continuity with the destruction by water (the flood).Less

Thomas L. Brodie

Published in print: 2001-09-06

God's wondrous life‐giving visit to Abraham and Sarah at Mamre (Genesis 18) is the counterpoint to God's fiery destruction of two cities (19:1–29). The catastrophe is attributed to God, but the terrible divine action is set in the context of God's care for life and justice – a care that exceeds even that of Sarah and Abraham – and in the context of the evil of the people of Sodom. Between the two – between generosity‐based justice and evil – Lot dithers and chooses narrowly. The scene as a whole – the destruction by fire – has some continuity with the destruction by water (the flood).

The brothers’ conversion advances in two stages. First, following a courageous decision to return to Egypt, they are reassured by a generous meal (Genesis 43). Then, when Joseph's cup is found in ...
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The brothers’ conversion advances in two stages. First, following a courageous decision to return to Egypt, they are reassured by a generous meal (Genesis 43). Then, when Joseph's cup is found in Benjamin's sack, Judah lays his life on the line to save the youngest brother – thus completely reversing the sinfulness that was once directed against Joseph (Genesis 44). The conversion is complete. Judah's speech (44:18–34) is long, second only to that of Abraham's servant in Genesis 24. The splendid meal implies that, as in the prophets, Joseph's form of justice is based on generosity (not on the weighing‐scale precision of the Greeks).Less

Back to Egypt: The Generosity That Brings Conversion (Chaps. 43–44) : An Initial Turningand Joseph's Generous Meal (Chap. 43)The Final TurningBack, Led by Judah (Chap. 44)

Thomas L. Brodie

Published in print: 2001-09-06

The brothers’ conversion advances in two stages. First, following a courageous decision to return to Egypt, they are reassured by a generous meal (Genesis 43). Then, when Joseph's cup is found in Benjamin's sack, Judah lays his life on the line to save the youngest brother – thus completely reversing the sinfulness that was once directed against Joseph (Genesis 44). The conversion is complete. Judah's speech (44:18–34) is long, second only to that of Abraham's servant in Genesis 24. The splendid meal implies that, as in the prophets, Joseph's form of justice is based on generosity (not on the weighing‐scale precision of the Greeks).

To celebrate the benefits of the Dharma (hōraku), it was a common practice in Japan during the medieval period to make offerings of poetry (waka, renga, kanshi) as well as Nō plays and other ...
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To celebrate the benefits of the Dharma (hōraku), it was a common practice in Japan during the medieval period to make offerings of poetry (waka, renga, kanshi) as well as Nō plays and other performing arts at temples and shrines. Records of hōraku renga suggest that artistic performance was one way of giving delight to the gods, buddhas, and bodhisattvas to solicit their blessing of a specific request by the celebrant or the sponsor. In this chapter, Shinkei responds to the question of whether the poor quality of a performance would have an adverse effect on divine response. His answer is consistent with the opinion expressed in the Shasekishū, based on a passage in the Sutra of the Ten Wheels, namely, that imperfect observance (of the precepts) must not be condemned outright. Instead, it must be turned into the seed of future benefits. Shinkei claims that such an attitude conforms to the Buddha's compassion and is in agreement with the fact that among the six perfections, that of giving and generosity comes first.Less

The Impartiality of Divine Response

Published in print: 2008-04-16

To celebrate the benefits of the Dharma (hōraku), it was a common practice in Japan during the medieval period to make offerings of poetry (waka, renga, kanshi) as well as Nō plays and other performing arts at temples and shrines. Records of hōraku renga suggest that artistic performance was one way of giving delight to the gods, buddhas, and bodhisattvas to solicit their blessing of a specific request by the celebrant or the sponsor. In this chapter, Shinkei responds to the question of whether the poor quality of a performance would have an adverse effect on divine response. His answer is consistent with the opinion expressed in the Shasekishū, based on a passage in the Sutra of the Ten Wheels, namely, that imperfect observance (of the precepts) must not be condemned outright. Instead, it must be turned into the seed of future benefits. Shinkei claims that such an attitude conforms to the Buddha's compassion and is in agreement with the fact that among the six perfections, that of giving and generosity comes first.

The obligation to be merciful applies to poor and rich alike since mercy is distinguished from financial generosity. Material benevolence on the part of those who are well‐off is assumed – here the ...
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The obligation to be merciful applies to poor and rich alike since mercy is distinguished from financial generosity. Material benevolence on the part of those who are well‐off is assumed – here the emphasis is on encouragement for those with few or no means. The relation between sympathy and imagination is explored.Less

Love's Mercifulness

M. Jamie Ferreira

Published in print: 2001-06-21

The obligation to be merciful applies to poor and rich alike since mercy is distinguished from financial generosity. Material benevolence on the part of those who are well‐off is assumed – here the emphasis is on encouragement for those with few or no means. The relation between sympathy and imagination is explored.

This introductory chapter begins with a brief discussion of the primary goal of this book, which is to better understand and explain American Christians' lack of generosity, from a sociological ...
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This introductory chapter begins with a brief discussion of the primary goal of this book, which is to better understand and explain American Christians' lack of generosity, from a sociological perspective. It then assesses the claim that people, including Christians, are often selfish and greedy. The chapter then explains how the approach it used to measure the amount of money American Christians give to their churches and charities.Less

Introduction: The Riddle of Stingy Christian Giving

Christian SmithMichael O. EmersonPatricia Snell

Published in print: 2008-10-16

This introductory chapter begins with a brief discussion of the primary goal of this book, which is to better understand and explain American Christians' lack of generosity, from a sociological perspective. It then assesses the claim that people, including Christians, are often selfish and greedy. The chapter then explains how the approach it used to measure the amount of money American Christians give to their churches and charities.

This chapter examines various data sources on charitable giving in the United States to establish six crucial facts about the giving of American Christians. These are that at least one out of five ...
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This chapter examines various data sources on charitable giving in the United States to establish six crucial facts about the giving of American Christians. These are that at least one out of five American Christians — twenty percent of all American Christians — gives literally nothing to church, para-church, or nonreligious charities; the vast majority of American Christians give very little to church, para-church, or nonreligious charities; American Christians do not give their dollars evenly among themselves, but, rather, a small minority of generous givers among them contributes most of the total Christian dollars given; higher income earning American Christians — like Americans generally — give little to no more money as a percentage of household income than lower income earning Christians; despite a massive growth of real per capita income over the 20th century, the average percentage share of income given by American Christians not only did not grow actually declined slightly during this time period; and the vast majority of the money that American Christians do give to religion is spent in and for their own local communities of faith — little is spent on missions, development, and poverty relief outside of local congregations, particularly outside the United States.Less

Failed Generosity

Christian SmithMichael O. EmersonPatricia Snell

Published in print: 2008-10-16

This chapter examines various data sources on charitable giving in the United States to establish six crucial facts about the giving of American Christians. These are that at least one out of five American Christians — twenty percent of all American Christians — gives literally nothing to church, para-church, or nonreligious charities; the vast majority of American Christians give very little to church, para-church, or nonreligious charities; American Christians do not give their dollars evenly among themselves, but, rather, a small minority of generous givers among them contributes most of the total Christian dollars given; higher income earning American Christians — like Americans generally — give little to no more money as a percentage of household income than lower income earning Christians; despite a massive growth of real per capita income over the 20th century, the average percentage share of income given by American Christians not only did not grow actually declined slightly during this time period; and the vast majority of the money that American Christians do give to religion is spent in and for their own local communities of faith — little is spent on missions, development, and poverty relief outside of local congregations, particularly outside the United States.

This chapter describes a survey of Christian pastors and church members about money and stewardship in order to understand the thoughts, feelings, experiences, and meanings of American Christians ...
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This chapter describes a survey of Christian pastors and church members about money and stewardship in order to understand the thoughts, feelings, experiences, and meanings of American Christians that might affect their financial giving behaviors. In-depth, face to face interviews were conducted with twenty-six Christian church pastors and fifty-one church parishioners in Indiana, Ohio, North Carolina, Texas, Kansas, Colorado, and California. The interview respondents came from many Christian denominations representing different kinds of conservative Protestant, mainline Protestant, black Protestant, and Catholic churches. The interviews revealed that the issue of financial giving is one that seems to matter to American Christians, yet about which they are not clear and settled but rather uneasy if not uncomfortable. Many American Christians are less than fully contented with the practice and amount of their voluntary financial giving, but most seem content to live with whatever underlying guilt, confusion, or uncertainty they feel about it. Many American Christian pastors also struggle with varying degrees of discomfort and frustration over the issue of giving in their churches.Less

The View from Pulpits and Pews

Patricia Snell

Published in print: 2008-10-16

This chapter describes a survey of Christian pastors and church members about money and stewardship in order to understand the thoughts, feelings, experiences, and meanings of American Christians that might affect their financial giving behaviors. In-depth, face to face interviews were conducted with twenty-six Christian church pastors and fifty-one church parishioners in Indiana, Ohio, North Carolina, Texas, Kansas, Colorado, and California. The interview respondents came from many Christian denominations representing different kinds of conservative Protestant, mainline Protestant, black Protestant, and Catholic churches. The interviews revealed that the issue of financial giving is one that seems to matter to American Christians, yet about which they are not clear and settled but rather uneasy if not uncomfortable. Many American Christians are less than fully contented with the practice and amount of their voluntary financial giving, but most seem content to live with whatever underlying guilt, confusion, or uncertainty they feel about it. Many American Christian pastors also struggle with varying degrees of discomfort and frustration over the issue of giving in their churches.

Contemporary health care often lacks generosity of spirit, even when treatment is most efficient. Too many patients are left unhappy with how they are treated, and too many medical professionals feel ...
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Contemporary health care often lacks generosity of spirit, even when treatment is most efficient. Too many patients are left unhappy with how they are treated, and too many medical professionals feel estranged from the calling that drew them to medicine. The book tells the stories of ill people, doctors, and nurses who are restoring generosity to medicine—generosity toward others and to themselves. It evokes medicine as the face-to-face encounter that comes before and after diagnostics, pharmaceuticals, and surgeries. The book calls upon the Roman emperor Marcus Aurelius, philosopher Emmanuel Levinas, and literary critic Mikhail Bakhtin to reflect on stories of ill people, doctors, and nurses who transform demoralized medicine into caring relationships. It presents their stories as a source of consolation for both ill and professional alike and as an impetus to changing medical systems. It shows how generosity is being renewed through dialogue that is more than the exchange of information. Dialogue is an ethic and an ideal for people on both sides of the medical encounter who want to offer more to those they meet and who want their own lives enriched in the process.Less

The Renewal of Generosity : Illness, Medicine, and How to Live

Arthur W. Frank

Published in print: 2004-05-01

Contemporary health care often lacks generosity of spirit, even when treatment is most efficient. Too many patients are left unhappy with how they are treated, and too many medical professionals feel estranged from the calling that drew them to medicine. The book tells the stories of ill people, doctors, and nurses who are restoring generosity to medicine—generosity toward others and to themselves. It evokes medicine as the face-to-face encounter that comes before and after diagnostics, pharmaceuticals, and surgeries. The book calls upon the Roman emperor Marcus Aurelius, philosopher Emmanuel Levinas, and literary critic Mikhail Bakhtin to reflect on stories of ill people, doctors, and nurses who transform demoralized medicine into caring relationships. It presents their stories as a source of consolation for both ill and professional alike and as an impetus to changing medical systems. It shows how generosity is being renewed through dialogue that is more than the exchange of information. Dialogue is an ethic and an ideal for people on both sides of the medical encounter who want to offer more to those they meet and who want their own lives enriched in the process.